..续本文上一页ntents, and in the willingness of both the reciters and the listeners to be totally identified with the spirit of their contents. [The recital and the reciters in themselves would and should take a much less important place.]. There should be minimum ritual in these. The parittas are not mantras like the Gàyatrã in the Vedic texts. Nor should the reciters be looked upon like the Vedic priests of the category of Hotru or Adhvaryu [men with a magical potence in them].

　　We hold the view that it is not a day too early for the lay communities to rise to the occasion and make delightful domestic ceremonies out of these Paritta recitals like the Gàrhya- patya of the Vedic Aryans. We say delightful as we visualize the coherence which such activity could bring about within the membership of the family, the family in its much-desired extended version, including within its fold the in-laws and the grand- parents on both sides of one”s parents - the mother and the father. They could make regular monthly religious functions of these in their homes, at least on the new moon days [active religious participation, if ever at all, now being mainly confined to the full moon days].

　　If one proceeds on these lines and restructures most of the religious activities more meaningfully, one would undoubtedly see a new wholesomeness emerging in the Buddhist communities. But unfortunately priest-manipulated ceremonies in worship and prayer have already put the lay community into an idle position of sitting back and listening only. They have been robbed of their initiative, without anybody ever realizing this, with more and more påjàs being performed on their behalf , and of course by påjaka monks who unwittingly though have elevated themselves to the position of mediators between gods and men. Talismans with over-estimated claims and products of over-elaborated chants with pine mediations do regularly reach our public via regular advertising media. These do indeed stupefy a vast segment of our credulous people and keep them deep frozen away from and beyond any meaningful activity which could be reckoned as religiously or socially beneficial to any one.

　　 Table of Contents

　　Mahamangala Sutta

　　The Great Collection of Success-Generators

　　[The text translated here is from the Suttanipata-PTS-p46-7]

　　Evaü me sutaü: ekaü samayaü bhagavà sàvatthiyaü viharati jetavane anàthapiõóikassa àràme. Atha kho a¤¤atarà devatà abhikkantàya rattiyà abhikkantavaõõà kevalakappaü jetavanaü obhàsetvà yena bhagavà tenupasaïkami. Upasaïkamitvà bhagavantaü abhivàdetvà ekamantaü aññhàsi. Ekamantaü ñhità kho sà devatà bhagavantaü gàthàya ajjhabhàsi.

　　Thus have I heard. Once upon a time the Exalted One was dwelling in Sravasti at Jeta”s Grove, in the monastery built by Anathapindika. On that occasion, when the night had far advanced, a deity of exceeding radiance, arrived in the presence of the Exalted One , illumining the Jeta”s Grove in its entirety. On arrival there, the deity made an obeisance to the Exalted One and stood on one side. Thus standing on one side, the deity addressed the Exalted One in a verse.

　　1. Bahå devà manussà ca maïgalànã acintayuü

　　àkaïkhamànà sotthànaü bråhi maïgalamuttamaü.

　　Many gods and men did contemplate upon

　　As to what blissful things in life or success-generators are.

　　Wishing for their own total well-being, they did think so.

　　Tell us, O Lord, what the highest of these are.

　　2. Asevanà ca bàlànaü paõóitàna¤ ca sevanà

　　påjà ca påjanãyànaü etaü maïgalamuttamaü.

　　Keeping away from unwise and unwholesome friends,

　　And seeking the company only of those who are wise,

　　Giving honour and service to those that are…

《Paritta - Self Protection & Self Prosperity make It Yourself》全文未完，请进入下页继续阅读…